English
It exists. Furthermore, the sutra states: "This existing, that arises; this arising, that is born." For example, it is said, "Conditioned by ignorance, there is action," and so on. Because it is said, "This existing, that arises," it shows that all phenomena arise only from causes, thus preventing the view that they arise from no cause. Because it is said, "This arising, that is born," it shows that the cause also arises from conditions, thus preventing the view that they arise from a permanent cause. Because it is said, "For example, conditioned by ignorance, there is action, etc.," it prevents the view that they arise from causes such as the Lord, which precedes the movement of mind. Second, the individual entities are: Ignorance is being deluded about the nature of the Four Noble Truths and the law of karma, and grasping at a self. Action is, having grasped at a self in this way, due to attachment to the self, accumulating the three types of karma: virtuous karma that is conducive to merit, non-virtuous karma, and unwavering karma that is the cause of being born in the higher realms. Consciousness is that which propels consciousness to a future existence by that karma. There are two types: consciousness at the time of accumulating karma, which is consciousness at the time of the cause, and consciousness at the time of experiencing the result, which is consciousness at the time of the result. Name and form are the stage from when consciousness enters the womb of the mother, etc., to when the aggregates gradually form, which are the four names—feeling, perception, formation, and consciousness—and form. The six sense sources are the six internal sense sources: eye, ear, nose, tongue, body, and mind. Contact is the convergence of the three—external object, internal consciousness, and the intermediate sense faculty—and the discernment of the object. Feeling is, having thus taken the object, the arising of the three feelings: pleasure, pain, and neutrality. Craving is, at that time, the arising of craving that desires to take pleasure, and craving that desires to abandon suffering. Grasping is, having arisen craving, running to take the desired object. Existence is the karma that is nourished by craving and grasping, and that will definitely accomplish a future life. Birth is, by the cause of that karma, being born again in a future existence. Old age and death are, from the time of birth until death, aging, and then death is dying. These two are placed in one limb because there are cases of dying without aging, so it is not certain that they will occur sequentially in all cases. Furthermore, not abandoning.
Chinese
由于发生了这样的事情，心中悲痛，产生忧伤；由忧伤而产生的语言表达是哀号；身体上产生痛苦是受苦；心中产生痛苦是不安；互相不和而争吵等，这些不一定发生在所有人身上，因此没有放在支分中，而是为了产生生，所以说是老死的轮回。第三，安立分为四种。第一种是不知前际，不知后际，不知现在发生的事，为了遣除这三种愚昧，安立十二缘起支分。无明和行二者是前世的阶段；生和老死二者是后世的阶段；中间的八个是现在的阶段，由此遣除对这三者的愚昧。第二种是安立为三道：如所说，初八九烦恼，二者十业，其余皆是痛苦。如是烦恼道三，业道二，痛苦道七。第三，如果安立为成就生的因果，那么业二、烦恼三和五是因时的识，六是因；名色等痛苦六是果时的识，七是果。又，如果将识计为因，也说因六果六。这些都是前前生后后，所以一切都有因果二者的部分，但此处是就成就生的因果而说的。第四，如果从抛射等角度安立，那么无明与我执及相应的俱生，由此发起，积累行的业，由此抛射后世的生，所以是抛射者；识有因时的识是抛射者，果时的识是被抛射者。与果时的识一起的受等五者，由此抛射的果，所以是被抛射者。爱取有三者是成就后世的生者；生老死二者是已成就者，即抛射者二，被抛射者五，成就者三，已成就者二。第四，多少生圆满，如果就长的时间来说，那么三生圆满，即抛射者二，一生；成就
English
Because of the occurrence of such things, there is sorrow in the heart, giving rise to grief; the verbal expression arising from grief is lamentation; the occurrence of suffering in the body is suffering; the occurrence of suffering in the mind is unease; mutual discord and quarreling, etc., do not necessarily occur to everyone, therefore they are not placed in the limbs, but in order to generate birth, it is said to be the cycle of aging and death. Third, the establishment is divided into four types. The first is not knowing the past extreme, not knowing the future extreme, and not knowing what is happening now. In order to dispel these three kinds of ignorance, the twelve links of dependent origination are established. Ignorance and action are the stages of the previous life; birth and old age and death are the stages of the future life; the eight in between are the stages of the present life, thereby dispelling ignorance about these three. The second is the establishment as three paths: as it is said, the first eight and nine are afflictions, the second ten are karma, and the rest are suffering. Thus, there are three paths of affliction, two paths of karma, and seven paths of suffering. Third, if established in terms of the cause and effect of accomplishing birth, then karma two, affliction three, and five are consciousness at the time of the cause, and six is the cause; name and form, etc., suffering six, are consciousness at the time of the result, and seven is the result. Also, if consciousness is counted as the cause, it is also said that there are six causes and six results. These are all that the former gives rise to the latter, so everything has both cause and effect, but here it is spoken of in terms of the cause and effect of accomplishing birth. Fourth, if established from the perspective of throwing, etc., then ignorance, together with self-grasping and its corresponding co-emergent, thereby initiating, accumulating the karma of action, thereby throwing future birth, so it is the thrower; consciousness has consciousness at the time of the cause as the thrower, and consciousness at the time of the result as the thrown. The five, such as feeling, together with the consciousness at the time of the result, are the result of being thrown by it, so they are the thrown. Desire, grasping, and existence are the accomplishers of future birth; birth, old age, and death are the accomplished, that is, the thrower two, the thrown five, the accomplisher three, and the accomplished two. Fourth, how many lives are completed, if speaking in terms of a long time, then three lives are completed, that is, the thrower two, one life; the accomplisher
Chinese
三世一期，引业五和成业二为一期。这样，每次转生时，由于无明而积聚的业是引发后世的因，是其他缘起的开端。前世的引业引发了现在的名色等五蕴，是其他缘起的腰部。再者，前世的前世的业引发了前世，当时的成业成就了现在的生死二者，是其他缘起的结尾，因此从无始以来就轮回不息。又，从近的方面来说，认为两世圆满。引业二者所积聚的业，被贪爱和执取滋养，必定成就后世，这就是有，因此因位的识等六者在一世圆满。由该因在后世之处出生，名色等四者依次成就，然后死亡，因此果位的六者在一世圆满。也就是说，即使有引业，如果临死时没有被贪爱和执取滋养，就不会成就后世，因此引业和成业必须在一世圆满。而且，被引发的也必须出生，并且有死亡，因此引发和成就也是同时的。引业和成业二者之间可能会间隔多世，而成业和成业果二者之间不可能间隔其他世。如果说这样三世没有圆满，那么引业和成业之间虽然间隔多世，但那些是其他缘起的世，所以没有过失。因此，三世和两世的圆满都有，除此之外不可能有。这些是以一个引业成就一次转生的缘起而言的。仔细研究这些意义，就会明白在轮回中成就转生的根本是贪爱和执取，如果断除了贪爱和执取的根本，即使有业也不会受生，以及无论何时产生痛苦，都要用贪爱和执取作为集谛来联系并体验等等的深刻道理。第五，修习的方法是从顺生逆灭的角度修习，顺生逆灭有两种安立方式：在轮回中受生
English
Three lifetimes are one period, and the five that are drawn and the two that are completed are one period. Thus, in each rebirth, accumulating karma through ignorance is the cause of the next rebirth, and is the beginning of other dependent originations. The karma that draws from the previous life draws the present name and form, etc., these five, which is the waist of other dependent originations. Furthermore, the karma of the previous life's previous life drew that previous life, and the completing factor of that time completed the present birth and death, which is the end of other dependent originations, and thus it has been cycling from beginningless time. Moreover, from a closer perspective, it is considered complete in two lifetimes. The karma accumulated by the two drawing factors is nourished by craving and grasping, which definitely ensures the accomplishment of the next rebirth, which is existence. Therefore, the six, including consciousness at the time of cause, are completed in one lifetime. Because of that cause, having been born in the next state, the four, including name and form, are gradually accomplished, and then death occurs, so the six of the result are completed in one lifetime. That is, even if there is karma that draws, if it is not nourished by craving and grasping up to the moment of death, the next rebirth will not be accomplished, so the drawing factor and the completing factor must be completed in one lifetime. Moreover, what is drawn must be born, and there is death for that, so drawing and completing are also together. Between the two, the drawing factor and the completing factor, there may be many lifetimes in between, but between the completing factor and the completed result, it is impossible for other lifetimes to intervene. If it is said that it is not completed in three lifetimes, although many lifetimes may intervene between drawing and completing, those are the lifetimes of other dependent originations, so there is no fault. Therefore, there are both completions of three lifetimes and two lifetimes, and there is nothing more than that. These are based on the dependent origination of one drawing karma accomplishing one rebirth. Having thoroughly examined these meanings, one should understand that the root of accomplishing rebirth in samsara is craving and grasping, and if the root of craving and grasping is severed, even if there is karma, one will not take rebirth, and that at all times, whatever suffering arises, one should connect it with craving and grasping as the origin of suffering and experience it, and so on. Fifth, the method of meditation is to meditate from the perspective of arising and ceasing, and there are two ways to establish this arising and ceasing: to be born in samsara.
Chinese
生的次第是顺生，轮回止息的次第是逆灭。从无明开始依次计数，无论是生起次第还是止灭次第，都是顺生；从老死开始逆向计数，无论是生起次第还是止灭次第，都被认为是逆灭。第一种观点认为，无明的缘故产生行，行的缘故产生识等等；或者老死从何而来，从生而来等等，无论如何都认为是顺生。无明止息则行止息，行止息则识止息等等；或者老死因何止息，因生止息而止息等等，两者都认为是逆灭。后一种观点认为，无明的缘故产生行等等，或者无明止息则行止息等等，无论如何都是顺生；老死从何而来，从生而来等等；或者生止息则老死止息，有止息则生止息等等，无论如何都认为是逆灭。这种后一种顺生逆灭的观点，与了知四谛的次第相结合，如《阿毗达磨集论》中所说，生起次第与顺生相结合，则确定了集谛；生起次第与逆灭相结合，则确定了苦谛。同样，止灭次第的顺生逆灭两种方式，确定了道和灭二谛。其中，集谛是所有烦恼的根本，即无明。因为从无明中积累了行的业，所以首先从集谛的烦恼和业开始，以无明的缘故产生行等等，用智慧来确定，这就是确定了遍染污方面的因，即集谛。此外，轮回的所有痛苦中，最主要的是生和老死。因此，老死从何而来，从生而来等等，与逆灭相结合，则确定了遍染污方面的果，即苦谛。此外，集谛的根本无明，被道谛的自性，即证悟无我的智慧所断除，无明止息则行止息等等，止灭次第的顺生确定，则确定了清净方面的因，即道谛。此外，所断除的轮回痛苦的主要方面，生和死二者止息就是灭谛，因此